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Commentary on Psalms 132 verses 1–10
In these verses we have Solomon's address to God for his favour to him and to his government, and his acceptance of his building a house to God's name. Observe,
I. What he pleads - two things: -
1.That what he had done was in pursuance of the pious vow which his father David had made to build a house for God. Solomon was a wise man, yet pleads not any merit of his own: "I am not worthy, for whom thou shouldst do this; but, Lord, remember David, with whom thou madest the covenant" (as Moses prayed, Exo 32:13, Remember Abraham, the first trustee of the covenant); "remember all his afflictions, all the troubles of his life, which his being anointed was the occasion of," or his care and concern about the ark, and what an uneasiness it was to him that the ark was in curtains, Sa2 7:2. Remember all his humility and meekness (so some read it), all that pious and devout affection with which he had made the following vow. Note, It is not amiss for us to put God in mind of our predecessors in profession, of their afflictions, their services, and their sufferings, of God's covenant with them, the experiences they have had of his goodness, the care they took of, and the many prayers they put up for, those that should come after them. We may apply it to Christ, the Son of David, and to all his afflictions: "Lord, remember the covenant made with him and the satisfaction made by him. Remember all his offerings (Psa 20:3), that is, all his sufferings." He especially pleads the solemn vow that David had made as soon as ever he was settled in his government, and before he was well settled in a house of his own, that he would build a house for God. Observe, (1.) Whom he bound himself to, to the Lord, to the mighty God of Jacob. Vows are to be made to God, who is a party as well as a witness. The Lord is the Mighty One of Jacob, Jacob's God, and a mighty one, whose power is engaged for Jacob's defence and deliverance. Jacob is weak, but the God of Jacob is a mighty one. (2.) What he bound himself to do, to find out a place for the Lord, that is, for the ark, the token of his presence. He had observed in the law frequent mention of the place that God would choose to put his name there, to which all the tribes should resort. When he came to the crown there was no such place; Shiloh was deserted, and no other place was pitched upon, for want of which the feasts of the Lord were not kept with due solemnity. "Well," says David, "I will find out such a place for the general rendezvous of all the tribes, a place of habitation for the Mighty One of Jacob, a place for the ark, where there shall be room both for the priests and people to attend upon it." (3.) How intent he was upon it; he would not settle in his bed, till he had brought this matter to some head, Psa 132:3, Psa 132:4. The thing had been long talked of, and nothing done, till at last David, when he went out one morning about public business, made a vow that before night he would come to a resolution in this matter, and would determine the place either where the tent should be pitched for the reception of the ark, at the beginning of his reign, or rather where Solomon should build the temple, which was not fixed till the latter end of his reign, just after the pestilence with which he was punished for numbering the people (Ch1 22:1, Then David said, This is the house of the Lord); and perhaps it was upon occasion of that judgment that he made this vow, being apprehensive that one of God's controversies with him was for his dilatoriness in this matter. Note, When needful work is to be done for God it is good for us to task ourselves, and tie ourselves to a time, because we are apt to put off. It is good in the morning to cut out work for the day, binding ourselves that we will do it before we sleep, only with submission to Providence; for we know not what a day may bring forth. Especially in the great work of conversion to God we must be thus solicitous, thus zealous; we have good reason to resolve that we will not enjoy the comforts of this life till we have laid a foundation for hopes of a better.
2.That it was in pursuance of the expectations of the people of Israel, Psa 132:6, Psa 132:7. (1.) They were inquisitive after the ark; for they lamented its obscurity, Sa1 7:2. They heard of it at Ephratah (that is, at Shiloh, in the tribe of Ephraim); there they were told it had been, but it was gone. They found it, at last, in the fields of the wood, that is, in Kirjath-jearim, which signifies the city of woods. Thence all Israel fetched it, with great solemnity, in the beginning of David's reign (Ch1 13:6), so that in building his house for the ark Solomon had gratified all Israel. They needed not to go about to seek the ark anymore; they now knew where to find it. (2.) They were resolved to attend it: "Let us but have a convenient place, and we will go into his tabernacle, to pay our homage there; we will worship at his footstool as subjects and suppliants, which we neglected to do, for want of such a place, in the days of Saul," Ch1 13:3.
II. What he prays for, Psa 132:8-10. 1. That God would vouchsafe, not only to take possession of, but to take up his residence in, this temple which he had built: Arise, O Lord! into thy rest, and let this be it, thou, even the ark of thy strength, the pledge of thy presence, thy mighty presence. 2. That God would give grace to the ministers of the sanctuary to do their duty: Let thy priests be clothed with righteousness; let them appear righteous both in their administrations and in their conversations, and let both be according to the rule. Note, Righteousness is the best ornament of a minister. Holiness towards God, and goodness towards all men, are habits for ministers of the necessity of which there is no dispute. "They are thy priests, and will therefore discredit their relation to thee if they be not clothed with righteousness." 3. That the people of God might have the comfort of the due administration of holy ordinances among them: Let thy saints shout for joy. They did so when the ark was brought into the city of David (Sa2 6:15); they will do so when the priests are clothed with righteousness. A faithful ministry is the joy of the saints; it is the matter of it; it is a friend and a furtherance to it; we are helpers of your joy, Co2 1:24. 4. That Solomon's own prayer, upon occasion of the dedicating of the temple, might be accepted of God: "Turn not away the face of thy anointed, that is, deny me not the things I have asked of thee, send me not away ashamed." He pleads, (1.) That he was the anointed of the Lord, and this he pleads as a type of Christ, the great anointed, who, in his intercession, urges his designation to his office. He is God's anointed, and therefore the Father hears him always. (2.) That he was the son of David: "For his sake do not deny me;" and this is the Christian's plea: "For the sake of Christ" (our David), "in whom thou art well pleased, accept me." He is David, whose name signifies beloved; and we are made accepted in the beloved. He is God's servant, whom he upholds, Isa 42:1. "We have no merit of our own to plead, but for his sake, in whom there is a fulness of merit, let us find favour." When we pray for the prosperity of the church we may pray with great boldness, for Christ's sake, who purchased the church with his own blood. "Let both ministers and people do their duty."
The more I meditate on the mind of the saints, the more I am reminded of something that is high and hard and beyond the powers of human nature. Call to mind what the same psalmist [David] has said: “If I shall go up into the bed wherein I lie; if I shall give sleep to my eyes, or slumber to my eyelids or rest to my temples; until I find out a place for the Lord, a tabernacle for the God of Jacob.” Who would not be amazed at such a love of God, such dedication of soul, that a king and prophet should deny himself all sleep—the very essential of bodily vigor—until he should find a place to build a temple to the Lord? This fact should be a strong admonishment to us who long to be a dwelling place of the Lord and to be considered his tabernacle and temple forever. “You are,” as Paul reminds us, “the temple of the living God.” Let us, then, be moved by the example of the saints to love vigils to the utmost of our power. And let it not be said of us what is said in the psalm: “They have slept their sleep and … found nothing.” Rather, let each of us be glad to say, “In the day of my trouble I have sought God and with my hands lifted up to him in the night and was not deceived.” The reason is that “it is good to give praise to the Lord and to sing to your name, O most High; to show forth your mercy in the morning and your truth in the night.” These and many other such thoughts the saints have left us in song and other writings, so that we who are their heirs may be moved by such examples to celebrate at night the vigils of our salvation.
"Lord, remember David, and all his meekness" [Psalm 132:1]. David according to the truth of history was one man, king of Israel, son of Jesse. He was indeed meek, as the Divine Scriptures themselves mark and command him, and so meek that he did not even render evil for evil to his persecutor Saul. He preserved towards him so great humility, that he acknowledged him a king, and himself a dog: and answered the king not proudly nor rudely, though he was more powerful in God; but he rather endeavoured to appease him by humility, than to provoke him by pride. Saul was even given into his power, and this by the Lord God, that he might do to him what he listed: but since he was not commanded to slay him, but had it only placed in his power (now a man is permitted to use his power), he rather turned towards mercy what God gave him....The humility of David is therefore commended, the meekness of David is commended; and it is said to God, "Lord, remember David, and all his meekness." For what purpose? "How he swore unto the Lord, and vowed a vow unto the Almighty God of Jacob" [Psalm 132:2]. Therefore remember for this, that he may fulfil what he has promised. David himself vowed as though he had it in his power, and he prays God to fulfil his vow: there is devotion in the vow, but there is humility in the prayer. Let no one presume to think he fulfilled by his own strength what he has vowed. He who exhorts you to vow, Himself aids you to fulfil. Let us therefore see what he vowed, and hence we comprehend how David should be understood in a figure. "David" is interpreted, "Strong of hand," for he was a great warrior. Trusting indeed in the Lord his God, he dispatched all wars, he laid low all his enemies, God helping him, according to the dispensation of that kingdom; prefiguring nevertheless some One strong of hand to destroy His enemies, the devil and his angels. These enemies the Church wars against, and conquers....What then does he mean, "How he swore," etc.? Let us see what vow is this. We can offer God nothing more pleasing than to swear. Now to swear is to promise firmly. Consider this vow, that is, with what ardour he vowed what he vowed, with what love, with what longing; nevertheless, he prays the Lord to fulfil it in these words, "O Lord, remember David, and all his meekness." In this temper he vowed his vow, and there should be a house of God: "I will not come within the tabernacle of mine house, nor climb up into my bed" [Psalm 132:3]. "I will not suffer my eyes to sleep, nor my eyelids to slumber" [Psalm 132:4]. This seems not enough; he adds, "Neither the temples of my head to take any rest, until I find out a place for the Lord; an habitation for the God of Jacob" [Psalm 132:5]. Where did he seek a place for the Lord? If he was meek, he sought it in himself. For how is one a place for the Lord? Hear the Prophet: "Upon whom shall My Spirit rest? Even upon him that is poor and of a contrite spirit, and trembles at My words." [Isaiah 66:2] Do you wish to be a place for the Lord? Be thou poor in spirit, and contrite, and trembling at the word of God, and you will yourself be made what you seek. For if what you seek be not realized in yourself, what does it profit you in another....
Girded with such things to serve as invincible armor, let us take our stand against the evil one, being wakeful and well prepared, as though it was day. Let us pierce him with the mighty arrows of the Spirit’s words and cut off all his hopes, joining David, the son of Jesse, in adjuring him by the covenant that does not fail: “Depart from us and go to your ill fate, you mad dog” that audaciously barks against its master, for we have sworn to the Lord and make our vow to the God of Jacob that we shall “not allow sleep to touch our eyes, or drowsiness our eyelids, until we have found a place for the Lord to rest in our souls, a tent for the God of Jacob” to dwell in our hearts. We will certainly not cease from vigil, prayer, toil and labor until the Lord is pleased at our soul and chooses it as a place in which to live, saying, “This is my resting place for eternal ages; here shall I reside, for I have desired it.”
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SUMMARY
Psalms 132:3 captures King David's profound and unwavering personal vow to prioritize the establishment of a permanent dwelling place for the Ark of the Covenant in Jerusalem above his own comfort and rest. This verse, part of a solemn oath, reveals David's intense spiritual zeal and his commitment to honoring God by securing a stable and fitting sanctuary for the symbol of God's presence among His people before he would allow himself the luxury of his own royal abode or personal repose.
CONTEXT
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
The verse employs several powerful literary devices to convey David's profound commitment. Parallelism is prominently featured in the structure "I will not come into the tabernacle of my house, nor go up into my bed," where the two clauses express similar ideas of forsaking personal comfort and rest. This is a form of synonymous parallelism, where the second line reiterates and amplifies the first, reinforcing the intensity and comprehensiveness of David's vow. The use of an Oath Formula ("Surely I will not...") lends a solemn and binding quality to David's declaration, emphasizing its gravity and his unwavering resolve. This formula transforms a simple statement into a sacred pledge. Furthermore, the verse utilizes Synecdoche, where "tabernacle of my house" and "my bed" represent the entirety of David's personal comfort, domestic tranquility, and royal luxury. By vowing to abstain from these specific and intimate aspects of his life, David is committing to a complete postponement of his own ease for the sake of God's glory and the establishment of His dwelling place.
THEOLOGICAL AND THEMATIC CONNECTIONS
Psalms 132:3 profoundly illustrates David's radical prioritization of God's presence and honor over his own personal comfort and security. This zeal for God's dwelling place is not merely an architectural ambition but a deep theological conviction that God's presence is central to the life and well-being of the nation. It reflects the covenantal relationship between God and Israel, where God chose to dwell among His people, and the king, as God's anointed, was responsible for facilitating that dwelling. David's vow foreshadows the establishment of the Temple, a physical manifestation of God's covenant faithfulness and His desire for intimate fellowship with humanity. This commitment highlights a foundational principle of biblical faith: true devotion often requires personal sacrifice and a willingness to subordinate one's own desires to God's greater purposes, demonstrating a heart fully given to the Lord.
REFLECTION AND APPLICATION
David's radical vow in Psalms 132:3 serves as a powerful challenge to believers today, urging us to examine our own priorities and the depth of our commitment to God's kingdom. In a world that often prioritizes personal comfort, convenience, and self-fulfillment, David's willingness to forgo his own rest until God's dwelling was secured stands in stark contrast. This verse calls us to consider what "tabernacles" and "beds" of comfort we might be unwilling to leave or postpone for the sake of God's will and the advancement of His kingdom. It's not about denying legitimate rest, but about cultivating a spiritual zeal that places God's glory and presence above all else. Do we pursue God's purposes with the same intensity and unwavering focus that David displayed, or do our personal comforts often take precedence? This verse encourages us to seek God's spiritual presence and His kingdom first, recognizing that true rest and fulfillment are found in aligning our lives with His divine purposes, demonstrating a sacrificial love that mirrors Christ's own.
Questions for Reflection
FAQ
What is the "tabernacle of my house" in this verse?
Answer: The "tabernacle of my house" refers to King David's personal dwelling, which was likely the royal palace in Jerusalem. The use of "tabernacle" (Hebrew 'ohel') here emphasizes his comfortable, established abode, contrasting it with the temporary nature of the tent where the Ark of the Covenant resided. David's vow is a commitment not to settle into the full luxury and ease of his own home until he had addressed the need for a proper, permanent dwelling for God's presence, reflecting his deep reverence for God's holiness.
Why was David so intense about this, even vowing to forgo sleep?
Answer: David's intensity stemmed from a profound reverence for God's presence, symbolized by the Ark of the Covenant. He felt a deep incongruity that he, the king, lived in a grand palace while the Ark, representing the Lord of all creation, resided in a tent (2 Samuel 7:1-2). His vow reflects his desire to honor God, fulfill his role as a covenant king by establishing a stable worship center, and respond to God's promises with wholehearted devotion. The hyperbolic language of forgoing sleep ("nor go up into my bed") emphasizes the extreme level of his personal commitment and zeal, demonstrating that his spiritual priorities superseded even basic human needs.
Does this verse mean that believers should not rest or seek personal comfort?
Answer: No, this verse does not advocate for a perpetual denial of rest or comfort. Instead, it uses a hyperbolic oath to express David's radical prioritization of God's kingdom work above his personal ease. The principle for believers is to cultivate a similar spirit of unwavering commitment and zeal for God's purposes, ensuring that our personal comforts and desires do not overshadow our devotion to Him or our participation in His work. It encourages a willingness to make sacrifices for the sake of God's glory, echoing the call to seek first His kingdom and His righteousness, trusting that all other things will be added to us.
CHRIST-CENTERED FULFILLMENT
David's fervent vow to find a dwelling place for God, as expressed in Psalms 132:3, finds its ultimate and most profound fulfillment in Jesus Christ. While David sought to build a physical house for the Ark, the New Testament reveals that God's true dwelling place is no longer confined to a building made with hands, but is found in the person of Jesus. Jesus is the ultimate "tabernacle" of God, for in Him, "the Word became flesh and dwelt among us," making God's presence uniquely and fully accessible to humanity. Furthermore, through Christ, believers themselves become the living stones of God's spiritual temple, where the Holy Spirit dwells (1 Corinthians 3:16; Ephesians 2:19-22). David's zeal for God's house is powerfully mirrored in Jesus' own passionate cleansing of the temple, where His disciples remembered the scripture, "Zeal for your house will consume me" (John 2:17), demonstrating His divine authority and commitment to God's honor. Ultimately, the "rest" David sought for God's presence is found in Christ, who invites all who are weary and burdened to come to Him and find rest for their souls. Thus, David's vow prefigures the greater reality of God's permanent dwelling among His people through Christ, calling us to a similar radical commitment to the One who is God's ultimate dwelling place and our eternal rest.